• The Journal of the Korea Contents Association
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• v.21 no.1
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• pp.185-195
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• 2021

This study is to criticize whether festivals as cultural activities form cultural values by questioning about the animal cruelty in Korean festivals. Changes in the social awareness of animals and the viewpoint that shifted from human-centered thinking to values of the environment and life served as an opportunity to look back on animals. This study looked at festivals using animals in Korea and especially analyzed the four major animal festivals that have been criticized. A qualitative study method interpreting opinions, evaluations, alternatives, and arguments of cultural tourism and animal rights experts was implemented by conducting interviews with experts of cultural tourism and animal rights, who have conflicting views about animal festivals. The primary topic of discussion is a sharp criticism that 'sales of products based on innocence' is a commercialized cultural value. The expression that 'wrongful traditions do not need to be protected' is an escape from the customary memory of traditions that do not create cultural values. The act of stopping the long malpractice of traditional animal violence is the very act of creating 'cultural values.'

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.347-377
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• 2003

China is a country with large agricultural areas and subject to frequent calamities. Drought is the top of them. It has been a key problem for development of agriculture in the country. In the long struggle against drought, Chinese have accumulated many rational and irrational experiences. The Dragon Kings Belief, which is popular in North China and discussed in a thesis, is one of their irrational experiences. The belief was passed together with Buddhism from India to China in the Tang Dynasty. After it settled down, it was incorporated with the local five dragons belief and a set of beliefs in dragon kings came into existence. The emergence of the dragon kings belief ended the history that the title of rain got was not clear in China and Dragon kings finally got the status. Irrigation is the lifeblood of agriculture in China. In a Chinese mind, Dragon kings are the most important gods who take charge of rain and thus offer the lifeblood. In understanding the nature and characteristics of Chinese traditional culture, it is important for us to make clear the origin and evolution of the belief, find out its nature, function and operation. In the every year beginning of February of the Fanzhuang calendar in the people of Hebeisheng Zhaoxian, would all hold a festival to offer sacrifices to the $^{{\circ}TM}^{\prime}longpai$. Longpai was regarded as the core of the temple fair, thus the native sons came to call this festival; "longpaihui". In this region the'Fanzhuang longpaihui'developed into a well knownand grand temple fair. It was able to attract numerous pilgrims with its special magic power, occupying a place in $China^{{\circ}TM}$ 'eryueer'festival with festive dragon activities. The dragon is a common totem among Chinese nationals. The belief worship of the dragon dates from the start time of primitive societies. Dragon oneself the ancients worship's thunder lightning. In the worship of the great universe, at first afterwards this belief with the tribe's totem worships to combine to become the animal spirit. In ancient myths legends, along with folk religion and beliefs all hold a very important position. The longpaihui is a temple fair without a temple; this characteristic is a distinction between longpaihui and other temple fairs. As for longpaihui must of the early historical records are unclear. The originator of a huitou system has a kind of organized form of the special features rather, originator of a huitou not fix constant, everything follows voluntarily principle, can become member with the freedom, also can back at any time the meeting. There is a longpaihui for 'dangjiaren', is total representative director in the originator of a huitou will. 'banghui' scope particularly for extensive, come apparently every kind of buildup that help can return into the banghui, where is the person of this village or outside village of, the general cent in banghui work is clear and definite, for longpaihui would various businesses open smoothly the exhibition provides to guarantees powerfully. Fanzhuang longpaihui from the beginning of February to beginning six proceed six days totally. The longpai is used as the ancestry absolute being to exsits with the community absolute being at the same time in fanzhuang first took civil faith, in reality is a kind of method to support social machine in native folks realize together that local community that important function, it provided a space, a kind of a view to take with a relation, rising contact, communication, solidify the community contents small village, formation with fanzhuang. The fanzhuang is used as supplies for gathering town, by luck too is this local community trade exchanges center at the same time therefore can say the faith of the longpai, in addition to its people's custom, religious meaning, still have got the important and social function. Moreover matter worthy of mentioning, Longpai would in organize process, from prepare and plan the producing of meeting every kind of meeting a longpeng of the matter do, all letting person feeling is to adjust the popular support of, get the mass approbation with positive participate. Apart from the originator of a huitou excluding, those although not originator of a huitou, however enthusiasm participate the banghui of its business, also is too much for the number.

• Proceedings of the Plant Resources Society of Korea Conference
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• 2010.10a
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• pp.6-6
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• 2010

제주도는 우리나라의 가장 남쪽에 위하고 있으며 따뜻한 기온과 연중 축제 및 식물원, 박물관 등의 테마파크가 많아 온국민이 가장 선호하는 관광지역이다. 식물을 이용한 지역축제 및 관광명소 만들기는 초기비용이 적게 들어가고 친환경적이며 날이 갈수록 부가가치가 커지는 장점을 가지고 있다. 본 연구에서는 현재 제주도에서 행하여지고 있는 축제의 특성을 간단히 알아보고 자원식물을 이용한 제주도에서 연중 가능한 축제 프로그램을 개발하고자 하였으며 결과는 다음과 같았다. 1. 제주도의 축제는 총 31개이었으며 그중에서 식물을 이용한 축제는 15개로 전체의 48%를 차지하였다. 2. 지역에 따른 구분을 보면 제주시의 전체 축제는 16개이었으며 그중에서 식물을 이용한 축제는 8개로 전체의 50%를 나타냈고 서귀포시는 15개중에서 7개로 절반이 안되는 47%이었다. 3. 자원식물을 이용한 제주도에서의 연중 축제 프로그램 개발에 있어서 50여개를 제안하며 봄의 3월은 동백꽃축제, 수선화축제, 칡캐기축제, 서향축제, 4월은 꽃잔디축제, 개나리축제, 고사리축제, 조팝나무축제, 모란 축제, 개복사꽃축제, 살구꽃축제, 유채꽃축제, 청보리축제, 새우란축제, 왕벚꽃축제, 진달래축제, 5월은 참꽃나무축제, 대나무축제, 해당화축제, 작약축제, 라일락축제 등이 가능하다. 4. 여름의 6월은 한라산철쭉축제, 꽃창포축제, 접시꽃축제, 우리밀축제, 7월은 풍란축제, 홍화축제, 도라지축제, 수련축제, 산수국축제, 배롱나무축제, 8월은 해바라기축제, 무궁화축제, 다알리아축제, 칸나축제, 다육식물축제, 하귤축제, 열대과수축제, 등이 가능하다. 5. 가을의 9월에는 꽃무릇축제, 미로찾기축제, 10월에는 감국축제, 구절초축제, 11월에는 닥나무한지축제, 국화축제, 제주한란축제, 포인세티아축제 등이 가능하다. 6. 겨울의 12월에는 제주자생 구상나무를 이용한 크리스마스트리 경연대회, 1월에는 납매꽃축제, 먼나무축제, 2월에는 매화축제, 풍년화축제 등이 가능하다.

• Asian Pacific Journal of Cancer Prevention
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• v.14 no.5
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• pp.3243-3254
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• 2013

It is well known that increased incidences of lung, skin, and bladder cancers are associated with occupational exposure to PAHs. Animal studies show that certain PAHs also can affect the hematopoietic and immune systems and can produce reproductive, neurologic, and developmental effects. As a consequence, several studies have been attempted to investigate the fate of PAHs in atmospheric environment during the past decades. However, there is still a lack of information in regard to the atmospheric concentration of PAHs during the "Bon Fire Night". In this study, twenty-three polycyclic aromatic hydrocarbons and twenty-eight aliphatics were identified and quantified in the $PM_{10}$ and vapour range in Birmingham ($27^{th}$ November 2001-$19^{th}$ January 2004). The measured concentrations of total particulate and vapour (P+V) PAHs were consistently higher at the BROS in both winter and summer. Arithmetic mean total (P+V) PAH concentrations were $51.04{\pm}47.62$ ng $m^{-3}$ and $22.30{\pm}19.18$ ng $m^{-3}$ at the Bristol Road Observatory Site (BROS) and Elms Road Observatory Site (EROS) respectively. In addition arithmetic mean total (P+V) B[a]P concentrations at the BROS were $0.47{\pm}0.39$ ng $m^{-3}$ which exceeded the EPAQS air quality standard of 0.25 ng $m^{-3}$. On the other hand, the arithmetic mean total (P+V) aliphatics were $81.80{\pm}69.58$ ng $m^{-3}$ and $48.00{\pm}35.38$ ng $m^{-3}$ at the BROS and EROS in that order. The lowest average of CPI and $C_{max}$ measured at the BROS supports the idea of traffic emissions being a principle source of SVOCs in an urban atmosphere. The annual trend of PAHs was investigated by using an independent t-test and oneway independent ANOVA analysis. Generally, there is no evidence of a significant decline of heavier MW PAHs from the two data sets, with only Ac, Fl, Ph, An, 2-MePh, 1+9-MePh, Fluo and B[b+j+k]F showing a statistically significant decline (p<0.05). A further attempt for statistical analysis had been conducted by dividing the data set into three groups (i.e. 2000, 2001-2002 and 2003-2004). For lighter MW compounds a significant level of decline was observed by using one-way independent ANOVA analysis. Since the annual mean of $O_3$ measured in Birmingham City Centre from 2001 to 2004 increased significantly (p<0.05), it may be possible to attribute the annul reduction of more volatile PAHs to the enhanced level of annual average $O_3$. By contrast, the heavier MW PAHs measured at the BROS did not show any significant annual reduction, implying the difficulties of 5- and 6-ring PAHs to be subject to photochemical decomposition. The deviation of SVOCs profile measured at the EROS was visually confirmed during the "Bonfire Night" festival closest to the $6^{th}$ November 2003. In this study, the atmospheric PAH concentrations were generally elevated on this day with concentrations of Fl, Ac, B[a]A, B[b+j+k]F, Ind and B[g,h,i]P being particularly high.